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Re: [ematthew] the mission to the gentiles

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  • L. J. Swain
    ... Interesting observations, from both of you. I m not sure I would read too much into Matthew s silence. a) What do you, Ernest, mean by outside mission ?
    Message 1 of 21 , Oct 23, 2002
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      "Munachi E. Ezeogu" wrote:
      >
      > Steve Black Wrote:
      > Mt conflates the sent with the not sent in the "missionary" passage.
      > The motif of family turning against family does not make much sense
      > for itinerants who presumably aren't at home and thus cannot really
      > be betrayed by other family members. Thus it seems that the
      > "missionary" passage isn't entirely a missionary passage at all.
      > ~~~~~
      >
      > In addition, it is to be noted that whereas Mk (6:12) and Lk (9:6) indicate that
      > the disciples actually "go" after receiveing the "missionary" instructions, Mt
      > fails to indicate that the disciples actually "go" anywhere after the
      > "missionary" instructions in chap 10. Is this perhaps a pointer to Mt's interest
      > or lack thereof in outside mission?
      >
      > Ernest Munachi Ezeogu
      > Toronto School of Theology


      Interesting observations, from both of you. I'm not sure I would read
      too much into Matthew's silence.

      a) What do you, Ernest, mean by "outside mission"? If you mean a
      mission among the Gentiles, in Matthew 10 where you observe Matthew not
      mentioning the disciples'departure (or their return later), since this
      "mission" is aimed at Israel. b) since it is interested in Israel,
      would you say that Matthew's community is disinterested in "mission" or
      "making disciples" even within Israel? and if so c) how do we explain
      things like Matt 4 in which Jesus is proclaiming the kingdom to all and
      sundry, or the analogy at the end of chapter 9, and the explict
      statement that Jesus sent them out.

      This is one of those places I think we're invited by the author to
      assume that what he described in 10:5 (These 12 Jesus sent out after
      instructing them....) is what happened. In any case, the focus of the
      section is on Jesus and Jesus instruction, par for the course in
      Matthew, and not the disciples.

      Ernest, I'd still really like to see your ideas on Matt 28:19ff fleshed
      out, and we can do it either as an "article" in prep, or via email
      messages. But you have an intriguing idea.

      Larry Swain
    • Edgar M. Krentz
      ... Larry Swain I have followed this long string with interest. I venture an opinion here with some hesitancy, but, as ancient Euripides sometimes concluded a
      Message 2 of 21 , Oct 23, 2002
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        >Interesting observations, from both of you. I'm not sure I would read
        >too much into Matthew's silence.
        >
        >a) What do you, Ernest, mean by "outside mission"? If you mean a
        >mission among the Gentiles, in Matthew 10 where you observe Matthew not
        >mentioning the disciples'departure (or their return later), since this
        >"mission" is aimed at Israel. b) since it is interested in Israel,
        >would you say that Matthew's community is disinterested in "mission" or
        >"making disciples" even within Israel? and if so c) how do we explain
        >things like Matt 4 in which Jesus is proclaiming the kingdom to all and
        >sundry, or the analogy at the end of chapter 9, and the explict
        >statement that Jesus sent them out.
        >
        >This is one of those places I think we're invited by the author to
        >assume that what he described in 10:5 (These 12 Jesus sent out after
        >instructing them....) is what happened. In any case, the focus of the
        >section is on Jesus and Jesus instruction, par for the course in
        >Matthew, and not the disciples.
        >
        Larry Swain

        I have followed this long string with interest. I venture an opinion
        here with some hesitancy, but, as ancient Euripides sometimes
        concluded a line in his tragedies, ALL' hOMOS.

        I have noticed a tendency to concentrate on a very few Matthean
        passages, without looking at the entire plan of the book. Chapters
        11-12, which come after chapter 10, describe how many in Galilee
        rejected Jesus' message. In chapter 12 comes that Isaiah citation
        which end "and on his name Gentiles hope."

        Jesus enters Jerusalem in Matthew 21. Matthew cites an OT passge at
        that point, but omits from the LXX the words DIKAIOS KAI SOZON, "just
        and bringing salvation." Jesus enters Jerusalem as its judge. He
        curses the fig tree, an enacted parable of judgment in 21:18-22.

        After the question on authority there follow three parables from
        Jesus. The first is the parable of the two sons. Note its conclusion:
        "John the Baptist came to you on the path of righteousness, and you
        did not believe him; but the tax collectors and prostitutes believed
        him. And when you saw that, you did not later repent and believe
        him." Matt 21:28-32)

        Then look at the next parable: it ends"On account of this I tell you
        that the royal rule of God will be taken away from you and given to a
        gentile nation that produces its fruits." (Matt 221:43)

        I will omit discussing the significance of the notes in the passion narrative.

        Written after the destruction of Jerusalem, Matthew's
        Jewish-Christian church is beginning to doubt the correctness of its
        belief in Jesus--after all, most Jews don't. And they are excluding
        the Jewish Christians from Judaism. (Matt 5:10-12) Matthew is
        concerned to show them that they have everything that proper Jews
        have: Torah and prophets, correct actions, etc. And the gospel ends
        by calling them to convert TA ETHNE, the [gentile] nations. That may
        also include un-believing Jews!

        Thus Matthew 10 and Matthew 18 belong to two quite different times in
        salvation history. Matthew is neither inconsistent or
        self-contradictory. Rather he is involved in strengthening a
        community unsure of itself by giving it an identity in spite of the
        general Jewish exclusion of it.

        Peace,

        Edgar Krentz
        --
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        Edgar Krentz
        Professor Emeritus of New Testament
        Lutheran School of Theology at Chicago
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        Telephone: (773) 256-0773 Home Tel: 773-947-8105
        Office e-mail: ekrentz@... Home e-mail: ekrentz@...
        GERASKO D' AEI POLLA DIDASKOMENOS.
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      • Munachi E. Ezeogu
        Please, Larry and everybody, bear with me for the silence. Hopefully I will be able to answer the charges by the weekend. Time is in short supply. What else
        Message 3 of 21 , Oct 24, 2002
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          Please, Larry and everybody, bear with me for the silence. Hopefully I will be able to "answer the charges" by the weekend. Time is in short supply. What else can you expect from a Ph.D. student in the thesis writing stage? Thank you Steve for tabling this discussion.

          Ernest Munachi Ezeogu (Ph.D. Cand)
          Toronto School of Theology

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